Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	due_n	tribute_n	1,735	5	10.7337	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90811	Authentēs. Or A treatise of self-deniall. Wherein the necessity and excellency of it is demonstrated; with several directions for the practice of it. / By Theophilus Polwheile, M.A. sometimes of Emmanuel Colledge in Cambridge, now teacher of the Church at Teverton in Devon.	Polwheile, Theophilus, d. 1689.	1658 (1658)	Wing P2782; Thomason E1733_1; ESTC R209629	246,682	521

tells us in the former words I thought upon my wayes I considered the evill of them and then turned out of them Hee went on very confidently and contentedly before but it was because hee did not consider whither hee was going hee did not ponder his paths but as soon as he began to reflect upon himself and to consider where hee was and whither hee was going how hee dishonoured God and defiled his own soul in those wayes hee presently makes a stop and turns about unto Gods testimonies This is the reason why men go on so long time together in a sinful course why they walk in the way of their heart and the sight of their eyes without any regret of conscience It is because they do not consider what they are doing nor whither they are going like the young man Prov. 7.22.23 that being inticed by the lewd woman hee goeth after her streightway as an Oxe goeth to the slaughter as a Bird hasteth to the snare and knoweth not i. e. considereth not that it is for his life God notes this as the cause of his peoples rebelling against him and their continuance in their rebellion Isa 1.3 Israel doth not know my people doth not consider Oh! if ever wee mean in good earnest to deny our selves and to follow the Lord fully in the paths of righteousness and holiness let us every day steep our thoughts in a serious meditation of the exceeding sinfulness of self-pleasing and self-seeking of making provision for the flesh to fulfil the lusts thereof As a man will not come after Christ in obedience to his call in the Gospel till hee apprehend it to be good yea absolutely best for him so to do so hee will not give a peremptory denial to the requests and commands of Self till hee apprehend it to bee evill yea the greatest evill in the world to yeeld unto them Therefore whensoever wee discover any thing of selfishness in any of our actions that wee are byassed in any particular by a selfish principle to the promoting of a selfish interest in opposition to the interest of Christ let us not think on it sseightly but seriously let our thoughts dwell upon it debating and discussing the matter in and out to the uttermost considering the nature the causes the effects and aggravating circumstances of it I have shewn you before the Excellency of Self-denial now consider the evill of selfishness 1 As the Apostle saith of the Love of money 1 Tim. 6.10 so it may bee truly said of Self-love that it is the root of all evil This is the most breeding sin you may graft any wickedness upon this stock See 2 Tim. 3.1 there the Apostle brings in a black Catalogue of the vilest sinners and hee puts selfish men in the front In the last dayes saith hee perillous times shall come for men shall bee lovers of their own selves covetous beasters proud blasphemers disobedient to parents unthankful unholy without natural affection This is a sin with an Imprimis the Commander in chief in the black Regiment of Lusts It is the Devils Generalissimo See what a k Hinc ficae hinc venena hinc falsa testamenta na scuntur hinc furta hinc peculatus expilationes direptionesque sociorum Civium hinc opum nimiarum potentiae non serendae postremo etiam in liberis civitatibus existunt regnandi cupiditates quibus nihil nec ●e trius nec saedius excogitari potest Cic. number of Evils are wrapt up in this one Evil. 1 The Evil of Injustice Justitia est suum cuique dare Justice consists in giving to every one his due according to our Saviours rule Matth. 22.21 Render unto Casar the things that are Caesars and to God the things that are Gods and that of the Apostle Rom. 13.7 Render unto all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Now Self keeps back both from God and man that which is their due 1 From God Our soules are his Ezek. 18.4 our bodies his 1 Cor. 6.19 but Self keeps back both from him it imployes all the powers and faculties of both as instruments of unrighteousness unto sin 2 From men Self is the cause of all that unjust dealing that defrauding and going beyond one another of all that extortion and oppression that is in the world Self will not suffer the proud man to give honour to whom honour is due nor the covetous man to give tribute to whom tribute is due nor the envious man to give love to whom love is due nor the merciless man mercy to whom mercy is due 2 The Evil of Idolatry A Selfish man is the man of sin that exalts himself above all that is called God he makes himself his god hee falls down and worships himself making himself his ultimate end in every thing hee doth and walking by his own rule c. 3 The Evil of Unthankfulness If hee hath any thing more than others hee boasts as if hee had not received it if hee hath any thing less hee murmures as if hee had not his due 4 The Evil of Unbeleef Christ hath said Whosoever will save his life shall loso it and whosoever will lose his life for my sake shall finde it Matth. 16.25 And that it is better for him to enter into life halt or maimed rather than having two hands or two feet to bee cast into everlasting fire Matth. 18.8 but hee will not beleeve it and so makes Christ a lyar 5 The Evil of Unmercifulness By seeking himself hee loseth himself by endeavouring to save himself hee destroyes himself This is the greatest cruelty in the World See Prov. 11.17 6 There is much of the Devil in it When Peter tempted our Saviour to save himself from the shameful death of the Cross hee said Get thee behinde mee Satan Hee calls him Satan not only because hee tempted him but because of the sin to which hee tempted him All sin is the Devils Vel per modum imaginis vel per modum servitutis either by way of likeness or service to him selfishness is so in both respects 7 It is the great Make-bate in the world the great divider it divides men from God and men one from another 8 It is the onely hindrance of mens closing with Christ The young man could not close with Christ because hee could not deny himself 9 This causeth God to reject all our services Isa 58.5 10 It is a contradiction to our prayers Latimer said of Peter that when hee tempted Christ hee forgot his Pater noster for that was Thy Kingdome come Thy will bee done By these and such like considerations the horrible Evil of Selfishness may bee discovered which is the second thing to bee done in order to the practice of Self-denial The third Direction 3 When upon serious consideration you have discovered the horrible Evil and exceeding sinfulness of your selfishness bee much in the duty

bee immagined a more cursed disposition is not to bee found in Hell Another thing wherein those that want gifts are to deny Self in respect of gifts is 3 Not to glory in those that have them As some are too too apt to envie and maligne them so others too too apt to Idolize and adore them attributing all unto them as if they were the authors and finishers of their faith and though these men may seeme to have but little regard to themselves their own honour and esteem while they are thus busied in promoting the good esteeme of others yet the contrary is most true for by this means they seek to commend themselves lavishing out their praises upon others that they may return with advantage back again upon themselves for hereby they would be thought to bee men of a piercing eye and an accurate judgement in that they doe approve the things that are excellent Phil. 1.10 they would bee accounted of the number of those who by reason of use have their senses exercised to discern both good and evil Heb. 5.14 so that though they have no atchievements of their own to boast of yet they are good Judges of other mens they can tell who doth well and who doth ill and amongst those that doe well who doth best and such they like such they love yea so confident are they of their own judgement in this particular that they make it the common standard whereby all that honour which is to bee given to men of worth and eminency is to bee tried and they will have neither more nor less given to any one than their own judicious selves shall allow of And hence it is that in populous places where there are divers Ministers of note one shall seldome come into any company but he shall hear one crying up one and another another and a third it may be deerying both them and their contention many times is so great which of their Teachers should bee the greatest that instead of commending they fall to downright rayling upon them and one upon another till at length being no longer able to endure they all break up in a chafe and resolve never to have fellowship with one another more e When the one shall say I am of Calvin and another I am of Luther when as they meet both in the name of Christian nay when by most ridiculous dissention for we have heard of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one shall say I am of Martin and another I am of Luther whereas they did but divide Martin Luther for they were both of his religion what must they needs bring but a deformity and confusion upon the face of the Church a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to make up a Chaus Calverwel The Schism p. 19. There is not any one thing that occasions more divisions and sub-divisions amongst Professors than this vain-glorying in men as wee see in the Church of Corinth while every one said I am of Paul and I of Apollo and I of Cephas and I of Christ 1 Cor. 1.12 And the reason is this f Culverwel ib. 22. they that glory in some excellencies vilifie meaner nay they vilifie choice ones too For such as glory in Paul slight Apollo and such as admire Apollo dis-esteem Paul Now such as glory in Paul cannot endure that Paul should bee dis-esteemed and they that admire Apollo cannot endure that Apollo should bee slighted and therefore they that glory in Paul provoke those that admire Apollo by sleighting of Apollo and they that admire Apollo provoke those that glory in Paul by dis-esteeming Paul and so both rend the Church in peeces g See Dr. Reyn. Treat of Pass p. 317 318. Nothing exasperates our spirits so much Nothing so much provokes us to anger as contempt from others meeting with the love of our selves And therefore when a man already strongly possessed with a love of his own or his friends person or parts shall finde either of them by others slighted and despised from whose joynt-respect hee hoped for a confirmation of his judgement there-hence ariseth not onely a grief that his expectation is crossed and his judgement under-valued but an eager desire to manifest his displeasure against the persons who thus contemn him which is commonly done by such wayes and means as make the h All anger ig a kind of disjoyning or divulsion of things before joyned Reyn. Treat of Pas 332. breach so wide that it can hardly afterwards bee made up again Therefore for the preventing of Schisme wee must deny our selves and not cry up one to the disparagement of another but give to every one i Rom. 13.7 his due praise Lastly For those that want Gifts to deny self in respect of Gifts is 4 Not to desire not to endeavour after them for self-ends Those that want Gifts ought to covet them earnestly and earnestly to labour after them as I shewed before but not for honour and applause not for preferment and profit as k See Act. 8.18 19 21 22 23 v. Simon Magus did but for the edification of the Church as the Apostle tells the Corinthians 1 Cor. 14.12 For as much as yee are all zealous of spiritual Gifts seek that yee may excell to the edifying of the Church Wee see what it is for those that want Gifts to deny Self in respect of Gifts consider 2 What it is for those that have Gifts 1 Negatively For those that have Gifts to deny self in respect of Gifts is not 1 To deny that they have them Solomon observes Prov. 13.7 There is that maketh himself rich yet hath nothing there is that maketh himself poor yet hath great riches that is there are some that make their boast of great estates that live after the rate of rich men when indeed they are worth nothing onely l Trap in loc they trick up themselves with other mens plumes There are others that are continually complaining of their wants that live after the rate of poor men when indeed they have enough and more than enough to live upon It is so here There is that maketh himself gifted yet hath no Gifts There is that maketh himself not gifted yet hath great Gifts Some go up and down boasting as if they did abound in knowledge and in all judgement they can resolve all doubts put an end to all controversies and yet are most grosly ignorant and have need to be taught the first principles of Religion They desire to bee Doctors of the Law but understand neither what they say nor whereof they affirm 1 Tim. 1.7 Some again that have attained to a good degree of knowledge that in the judgement of others are fitly qualified for publick service will notwithstanding bee ever and anon declaiming against themselves as not fit for any thing Now though there seem to be much of Self-denial in such a seeming modest denial of our own parts and abilities yet for the most part

detur alicui pro aliquâsententiâ cum judicio prolata non est meritum sed donum simpliciter River ibi proportion to the reward but betwixt our good works and the reward there is no proportion our good works are not tanti they are not so much worth that eternal life should be given for them our light performances cannot in this sense work for us a farre more exceeding eternal weight of glory Therefore when ever any such proud conceits of deserving doe arise in our hearts as rise they will so long as any thing of Self is in us we must endeavour to suppresse them casting our selves wholly upon the Free Grace and mercy of God in Christ pleading his righteousnesse and expecting whatever wee stand in need of upon his account And so much for this third Subsection of denying Self in respect of good works SVBSECT IV. Of denying Self in respect of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are in the world 1 Joh. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the world 1 Cor. 7.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are upon the earth Col. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things Phil. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the flesh Rom. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal things 1 Cor. 9.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that pertaine to this life 1 Cor. 6.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things present Rom. 8.38 c. 1 Cor. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are seen 2 Cor. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporal things ibid. worldly Enjoyments THere is much by way of Self-denial also required in respect of worldly enjoyments all which may bee reduced unto these three heads Pleasures Profits and Honours according to that of the Apostle 1 Joh. 2.16 All that is in the world the lust of the flesh the lust of the eyes and the pride of life For the right understanding of the Duty as it is to be practised in reference unto these things I shall speak to it as before in reference to the former particulars both Negatively and Affirmatively 1 Negatively It is not meant that we may not make use of Creature-comforts but only in case of necessity God gives us not only for necessity but delight also There was no necessity that there should be Wine at that Marriage Feast in Cana of Galilee Joh. 2.1 yet for the greater pleasure and delight of those that were bidden and to shew that a more liberal use of the Creatures at such a time was not unlawful our Saviour turned abundance of water into Wine and that the richest Wine too God gives to all men liberally and upbraideth not but especially to Beleevers he envies them not the use of Creatures having bestowed himself upon them A Beleever hath the best right of any unto the Creatures and hee may more warrantably take comfort in them than any other can All things are yours saith the Apostle to the beleeving Corinthians things present as well as things to come 1 Cor. 3.23 It hath been an occasion of much inward trouble and disquietnesse to many especially young Converts that apprehending so much of their owne vilenesse and unworthinesse by reason of their sinfulnesse and being ignorant of their Christian liberty they have thought they might not lawfully make use of those outward comforts and refreshments which God hath given to sweeten their way to Heaven but certainly the due circumstances being observed we may with b The care of the outward man bindes conscience so farre as that wee should neglect nothing which may help us in a cheerful serving of God in our places and tend to the due honour of our bodies which are the Temples of the Holy Ghost and companions with our souls in all performances Doctor Sibbes Soules conflict c. 13. Sect. 13. Our flesh is to bee subdued to reason not to infirmities that it may be a Servant to the Soul but not a burden Rein. treat of Pass 164. better leave make use of them than refuse them There is no vertue in bodily abstinence considered in it self nor is it any otherwise profitable than as it serves to keep the body in subjection to the government of the soul sometimes indeed God calls to extraordinary humiliation and then we must fast wee must afflict our bodies as well as our souls and yet even then if by reason of weaknesse wee should not bee able to hold out in the duty a moderate refreshment by eating and drinking is permitted to us 1 But to fast at c Jejunandum quidem est necessitate corporis castigandi ne superbiat contra spiritum sed non secundum regulam praescriptum Pomeranus set times as if our fasting were more acceptable to God at such times than at other to abstaine from some meats as if they might not lawfully be eaten or to afflict the body as if the whole of mortification did consist in that this is Superstition and though it should be taught or enjoyned us under never so much shew of Devotion and Self-denial we may not submit to it Wherefore if yee be dead with Christ from the rudiments of the world saith the Apostle to the Colossians why as though living in the world are yee subject unto Ordinances touch not taste not handle not which all are to perish with the using after the Commandements and Doctrines of men which things have indeed a shew of wisdome in Will-worship and humility and neglecting of the body or punishing or not sparing the body not in any honour d Hoc est pro modo necessitatis quantum carnisitis est pro sustentatione conservatione corporis Marlorat to the satisfying of the flesh Col. 2.20 21 22 23 24. Some place so much of their religion in these and such like forbearances that they are ready to condemne all others of Libertinisme and Prophanenesse that make not like conscience of them that they themselves doe Our Saviour came eating and drinking and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold a man gluttonous and a wine-bibber a friend of Publicans and Sinners Matth. 11.19 It is hard escaping a Censure when blinde Zeal is to be Judge Men cannot endure that others should make bold where they themselves out of a superstitious conceit dare not so much as meddle The greatest contests amongst Professors many of them doe arise from hence that they will not allow one another their just liberty in things indifferent but making more sins than God hath made condemn one another at their owne will and pleasure without any warrant from the Word at all what is this but to usurpe the place and authority of God There is one Law-giver that is able to save and to destroy who art thou that judgest another Jam. 4.12 It is not for us to make either sins or duties To condemne men for that which the Law of God doth not condemn is to judge the Law it self Jam. 4.11 and